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World Cup of Theologians: USA – Cornel West

The World Cup of Theologians is a blog series that coincides with the 2014 World Cup Tournament. Each team in the round of 16 has an entry with the biography of a noteworthy theologian or leader from that same country.

westCornel West (1953- ) is the Professor of Philosophy and Christian Practice at the Union Theological Seminary and an outspoken public academic, philosopher, and activist.

He uses philosophy, Christian practice, and Marxist thought to bear witness and influence in love and justice. Much of his work has grown out of studies on race, class, and gender within American society, as well as the ways in which people interact based upon racial conscientiousness.

As a public intellectual, West’s dream of keeping alive the legacy of Martin Luther King, Jr. takes shape in the ways in which he writes and participates in current events, asserting that theology must be expressed in one’s social and political life. In Race Matters, he examines moral authority and racial debates regarding skin color in the United States and focuses on progress through what unites man in love and justice as he points out the differences that divide humanity.

In these downbeat times, we need as much hope and courage as we do vision and analysis; we must accent the best of each other even as we point out the vicious effects of our racial divide and pernicious consequences of our maldistribution of wealth and power. We simply cannot enter the twenty-first century at each other’s throats, even as we acknowledge the weighty forces of racism, patriarchy, economic inequality, homophobia, and ecological abuse on our necks. We are at a crucial crossroad in the history of this nation–and we either hang together by combating these forces that divide and degrade us or we hang separately. Do we have the intelligence, humor, imagination, courage, tolerance, love, respect, and will to meet the challenge? Time will tell. None of us alone can save the nation or world. But each of us can make a positive difference if we commit ourselves to do so.

Currently, Cornel West contributes to the radio show Smiley and West and has authored a memoir, entitled Brother West: Living and Loving Out Loud. For more information, you can find his official website here.

Phillip Sturgeon is a graduate of Chapman University. He writes at his personal blog, phillipotamus.com and lives in Southern CA, where he almost always drives with the windows down.

World Cup of Theologians: Greece – Theophilos III

The World Cup of Theologians is a blog series that coincides with the 2014 World Cup Tournament. Each team in the round of 16 has an entry with the biography of a noteworthy theologian or leader from that same country.

Theolphilos III, the Patriarch of the Holy City of Jerusalem and all Palestine, has been the leader of the Orthodox Church in the region since 2005. In a region of such religious, cultural, and political tension, his leadership of a church with longest historical continuity but a smaller physical presence puts him in a unique position to advocate for religious mutuality and co-existence.theophilos

In 2011, Patriarch Theophilos III sat with Anna Koulouris of the Palestine-Israel Journal of Politics, Economics, and Culture for an interview about the role of the Orthodox Church in the region.

How much of a role does the Greek Orthodox Patriarchate play in speaking about Palestinian rights, especially with its close proximity to areas like Silwan? Does the church feel a responsibility to take a political stance on the issue?

We try not to interfere or turn ourselves into politicians, but at the same time this does not mean that we do not have compassion for the suffering and the affliction through which the people are passing here. And this is why the churches here have established a kind of council to discuss issues of common concern. We are addressing issues like the recent shooting in Silwan and others. Our purpose is to try, from our position, to contribute to mutual respect and understanding and to peaceful coexistence and symbiosis. This is the duty of the church. This is why we as churches have officially and repeatedly made statements and expressed our position over the status of Jerusalem.

Our position on Jerusalem is that we want it to be an open city, to be accessible to everybody, and that Jerusalem has enough space to accommodate all religious communities. We say it is enough for us to be allowed to visit and venerate the places that are commonly holy to Jews, Muslims and Christians. Even if we do not have claims over the site itself, we have claims to the holiness and sanctity of the place. The Temple Mount is an example. Another example is King David’s Tomb on Mount Zion. When we have our holy day of Pentecost, which we celebrate in our monastery and at the school on Mount Zion, after the service we go in our liturgical vestments in a procession to King David’s Tomb, which is a synagogue. There we go for worship, to say our prayers and leave. This is what we want. This is our understanding of the holy places. This is why I have said Jerusalem has enough space to accommodate everybody.

Politically speaking, everybody has claims over Jerusalem and everybody wants Jerusalem to be his or her own capital. But from the religious point of view, Jerusalem is the capital of God. And my personal position is that Jerusalem breathes with three lungs: a Christian lung, a Jewish lung and an Islamic lung. And those lungs, they breathe harmoniously. This is how we see the future of Jerusalem.

Click here for the full article.

Michael Shepherd is the editor of GlobalTheology.org. He is a graduate of Fuller Theological Seminary and Hope International University in southern California, USA, where he lives with his wife and son.

Minjung Theology: A Korean Theology of the People

Dream of a Female Worker

Dream of a Female Worker

How do you find the hope for freedom after centuries of oppression from four different world powers? What spark is there to transform the pain that you feel within and the emptiness of the world around you? Minjung theology is borne out of these questions and finds a response in a unique understanding of Christ and how to follow him faithfully.

Minjung (민중) is a word derived from the Korean pronunciation of two Chinese characters: “min” (the people) and “jung” (the masses). The combination of the two creates an image of the majority of people, the poor, the oppressed. The term originated as a descriptor in contrast to the Yangban, or ruling elite class.

Although it is similar in some respects to liberation theological movements, it is an oversimplification of the Korean context to lump in with Latin American, African, or other movements. There is less of an emphasis upon economic injustice and more attention to institutional oppression from colonial and hierarchical structures. These forms of injustice are partly due to geography, as the Korean peninsula is situated between China and Japan, and also (much more recently) politically between the former Soviet Union and the United States.

Minjung theology derives from the experience of the minjung– the people who are exploited by the elite. Initially conceived as an interpretive source by leaders of the Urban Industrial Mission who volunteered for labor camps in the early 1960s, the term has taken on added significance in successive generations. A similarity to the minjung can be found in the gospels’ use of the term ὄχλος (ochlos) to refer to the crowds (of commoners, outcasts) following Jesus.

There are two distinct features of minjung theology: 한 (han) and 단 (dan).
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Listening to Jailed Justice

50 years ago today, Martin Luther King Jr. wrote his poignant essay “Letter from a Birmingham Jail”. A watershed moment for the American Civil Rights Movement, King’s letter continues to be an entry point for understanding Christian opposition to systemic injustice. The stark realities of churches captive to cultural notions of superiority echo from its pages and should give us reason again to acknowledge our complicity in mistreatment of our neighbor (regardless their ethnicity, gender, or creed) and resolve to change ourselves and our communities.

In his address, King is writing to white pastors who were silent or resistant to the need for social justice regarding civil rights for African-Americans, and his call resounds to  Christians who are ignorant of the histories and current realities of ethnically and historically marginalized groups. Continuing to ignore the reality (or the identity-creating history) perpetuates the cultural divides that subtly (and not-so-subtly) influence contemporary Christianity.

Below is the letter in it’s entirety.

16 April 1963
My Dear Fellow Clergymen:
While confined here in the Birmingham city jail, I came across your recent statement calling my present activities “unwise and untimely.” Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statement in what I hope will be patient and reasonable terms. (more…)

Romero: A Seed of Freedom

“Que mi sangre sea semilla de libertad y la señal de que la esperanza será pronto una realidad.”

(Let my blood be a seed of freedom and the sign that hope will soon be reality.)

- Archbishop Óscar Romero

On March 24, 1980, Archbishop Óscar Romero of El Salvador was assassinated while he was celebrating the mass.

Romero had become an advocate and champion of the poor in El Salvador and Latin America, which brought him into opposition with the right-wing military government. Following his assassination, he has been recognized as a candidate for canonization and is currently revered as a Servant of God.

The following music video was produced as part of The Project: Martyrs Prayers. Accompanying this is a three-part podcast examining the life and message of Father Romero by Bishop Christopher Coyne of the Archdiocese of Indianapolis. The podcasts are available here (Part 1: Introduction, Part 2: Present Reality of Martyrdom, Part 3: Ancient/Modern Understanding of Martyrdom).

Credits:

Musician- Michael Glen Bell

Film Maker- Owen Thomas
More information on The Project: Martyrs Prayers.

Amahoro Africa

Amahoro Africa is working to see the Gospel of Jesus bringing transformation to communities across Africa.  They facilitate holistic transformation by encouraging, resourcing and connecting emerging African leaders who are committed to the tangible manifestation of justice, mercy and goodness in their local context.

Amahoro Africa works with those, African or not, who desire to engage in respectful partnerships that intend to further transformation in African communities in the name and spirit of Jesus.  They are excited to work alongside those who are willing to themselves be changed in the process of these friendships with African leaders.

 

21C Psalms, #5

A beauty of the Hebrew Psalter is its breadth of emotion and responsiveness. The full range of experience is expressed and different cultures and generations have found inspiration and solidarity with the ancient authors. This piece, written from an emergent perspective, offers a new description of the emotion of the psalm in postmodern poetry.

Number 5

Father God,

You give and take

And it seems that you take more then you give (more…)

A Biblical Reflection on Genesis 12:3 (LINK)

Below s a link to a piece describing the manner in which a Palestinian reads an oft-quoted piece of the Hebrew scripture and how his experience influences his interpretation.

A Biblical Reflection on Genesis 12:3

Dr. Naim Ateek

“On the day after Christmas, we went on a courtesy visit to the Israeli minister of religious affairs. Archbishop Tutu spoke “truth to power” and combined courage with candor. He told the minister about the importance of giving the Palestinians justice and freedom. As we were leaving the government building, we were followed by a man who kept repeatedly shouting the words at us, “Genesis twelve three; Genesis 12:3.” I could hardly wait to get home in order to look up the text in the Bible.”

Rev. Dr. Ateek is a Palestinian Christian pastor, teacher, and advocate. He founded the  Sabeel Ecumenical Liberation Theology Center and has authored Justice, and Only Justice: A Palestinian Theology of Liberation